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The Three Titles of the Laity

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The Three Titles of the Laity Leo Pelkington, O.P. The emergence of the laity in assuming a dynamic participation in the life of the modern Church is a good instance of the evolu­ tionary character of the Church. The Church is a living, mobile organism which relates itself in the temporal and spiritual spheres to all mankind; especially to its own members: the faithful. Not that the Church all of a sudden realized the dignity and importance of the laity's role in the Church-indeed, the relevancy of the laity's role is incorporated into the very fiber of its existence-but where the Church in previous times has asked individual members of the faithful to take on an active role in her affairs, she now asks all the faithful to assume the duty of active and mature participation in the salvifi.c mission of the Church. She does this by emphasizing the three titles or roles of the laity : the Priestly, Prophetical and Royal titles. These roles of the laity are spelled out by the Church in the monumental decree of the present Ecumenical Council, The Constitution On The Church. The scope of this article will be a brief analysis of the three titles of the laity. Who Are the Laity? The term laity is applied to all the faithful of the Church except those in holy orders and those who embrace the state of religious life. Through the sacrament of Baptism a person is incorporated into one body with Christ and the baptized constitute the People of God. What specifically characterizes the laity is their secular nature; that is, through their special vocation of living in the world, the laity seek the Kingdom of God by engaging in temporal affairs and ordering them according to Christian principles. The Constitution On The Church describes the nature of the laity as a testimony of life resplendent in faith, hope, and charity which works for the sanctification of the world from within.l 1 Cfr. The Constitution On The Church (De Ecclesia), National Catholic Welfare Conference, Washington, D. C., Chapter IV. 352 Dominicana The laity should not be defined in the negative, i.e., as those who are not priests or religious. A layman has a positive vocation to the role he has in the Church. Cardinal Suhard aptly delineated the meaning and function of the laity when he declared: The fact is that only the laity are truly present in the temporal order, since they live in it, and are in continuous and immediate touch with factories, homes, and districts. But their irreplaceable role comes neither solely nor mainly from this reason-it comes from their vocation. Placed by God at the head of a family, or a firm, or in some profession, it is the duty of their state to direct these institu­ tions to their proper end.2 The Priestly Title We read in the Apocalypse that "Christ the Lord, the high priest taken from among men made the new People a kingdom and priests to God the Father" (Apoc. 1 :6). The laity, raised by Christ as the new People of his kingdom, have a priestly function of of­ fering spiritual worship for the glory of God and the salvation of man. Offering worship and praise is not the only office of a priest. The role of the priest is to offer sacrifice to the Father and act as a mediator between men and the Father. These duties are likewise in­ cumbent upon the laity through their priestly title. The laity have the obligation of offering "spiritual sacrifices acceptable to God through Jesus Christ" (I Petr. 2: 5) ; these sacrifices are enacted through prayer, self mortification and good works. The laity, like the ordained priest, act as a mediator or bond between the peo­ ple with whom they come into contact and the Father by praying for them and setting forth good example. In this manner, they con­ secrate the world itself to God. (34)3 The layman and the priest share a common calling. St. Paul tells us that "there is neither slave nor freeman, there is neither male nor female. For you are all one in Christ Jesus" (Gal. 3:28). The People of God, both the laity and the hierarchy, share a common dignity which flows from their generation in Christ through the sacrament of Baptism. They both partake of the same filial grace and the same 2 Emmanuel Cardinal Suhard, Priests Among Men (New York, Integrity Magazine, n.d.), p. 55. 3 Parenthetical numbers refer to corresponding sections of the Constitution on the Church. The Three Titles of the Laity 353 vocation to perfection. All the People of God possess in common one salvation, one hope, and one undivided charity. (32) Is there no real difference, then, between a layman and a priest? A discussion of the difference will bring out more sharply the role and dignity of both the laity and the priest. Although the People of God share a unity through the one body of Christ, there is a necessary diversity within the body. "For just as in one body we have many members, yet all the members have not the same functions. So we, the many are one body in Christ, but severally members one of another" (Rom. 12:4-5). The role of the laity, through their particular apostolate, is a participation in the salvific mission of the Church. Every layman, in virtue of the gifts bestowed upon him in Baptism and Confirmation becomes a witness of the faith and a living instrument of the Church's mission. This participation of the People of God in the salvific mission of the Church should be further explained. The salvific mission of the Church has two aspects, the homologia and the kerygma. The homologia, to which all the People of God are called through the reception of the sacraments of Baptism and Confirmation, is the confession or witnessing of the faith. It is not a mere adhesion to a formula such as the creed, but a part of a complete Christian way of life. It bas a pronounced liturgical connection. It is not only the outward assertion of our faith's conviction, but the internal acts of spiritual worship and sacrifice. Coupled with the homologia is the kerygma or the testimony of faith through preaching. This office of the kerygma is to transmit the Christian message with authority and fidelity. To confe s one's faith is a universal obligation, as universal as faith. Preaching on the other hand is incumbent only on those who have been the object of a choice and in consequence of this choice have received a mission. To confess the faith is the condition of salvation. It is impossible for a man to be saved unless he is bound to Christ by faith and thus manifests his faith by confessing it. Preaching, on the other hand, is not a condition of salvation, except for those who have expressly been sent. Whereas all Christians are bound to believe and to confess the faith, all Christians are not bound to preach in order to be saved.4 4 Jerome Hamer, O.P., The Church is a Communion (London: Geoffrey Chapman, 1964), p. 130. 354 Dominicana The laity give testimony to the faith by actively practicing the~r religion. The priest gives testimony to the faith by actively preaching the message of Christ to the faithful in the pulpit and to the non­ Christian in the mission field. This distinction between the homologia and the kerygma, between the layman and the priest, is not to be explained merely as the result of historical and sociological develop­ ment. It originated in the will of Christ himself and is not subject to change. 5 The conferral of the kerygma coupled with orders sets a man apart from the world, including the laity. The distinction between a doctor, lawyer and baker is only an accidental one. They differ from one another according to their profession. An ordained priest is not just following one of the professions. The distinction between the layman and the priest is an essential one. They differ from one another in essence and not only in degree. (10) The Prophetical Title "And I fell down before his feet to worship him. And he said to me, 'Thou must not do that. I am a fellow-servant of thine and of thy brethren who give the testimony of Jesus. Worship God! for the testimony of Jesus is prophecy' " ( Apoc. 19: 10). Jesus Christ, the divine Prophet, proclaimed the Kingdom of his Father through the testimony of his life and the power of his words. The prophetic mission of Christ did not cease. It is continuously being fulfilled in the world through the hierarchy and through the laity. Both have a prophetic mission to evangelize the world. The hierarchy ac­ complish this mission of evangelization by teaching in Christ's name and with his authority. The laity evangelize the world by permitting the truth of the Gospel to show forth in their daily social and family life. For the laity, the mission of evangelization takes on a specific quality and special force in that it is carried out in the ordinary surroundings of the world. (35) It is of interest to note the emphasis given to the prominent position of the Christian family when the Constitution on the Church discusses the prophetic role of the laity. The prophetic role of the laity urges the evangelization of the world. How is this man- 5 Cfr.
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